Balancing Traditional and Modern Education in Madrasas for a Comprehensive Understanding of Religion and the World

By Kaniz Fatma, New Age Islam 30 July 2024 Some Muslims Argue That Introducing Modern Education Could Dilute the Focus On Religious Teachings and Erode the Cultural Identity of Muslim Students. However, This Concern Is Unfounded as A Balanced Curriculum Can Coexist Harmoniously with Religious Instruction. Modern Subjects Like Science, Mathematics, Computer Studies, And International Languages Should Be Incorporated Alongside Traditional Religious Teachings Like the Qur'an, Hadith, And Islamic History. ------ Representative Photo from File ----- In today's rapidly evolving world, the role of education, especially within Madrasas, has become increasingly crucial. It is imperative for these to adapt and incorporate modern subjects such as science, mathematics, computer studies, and international languages alongside traditional religious teachings like the Qur'an, Hadith, and Islamic history. This holistic approach ensures that Muslims not only deepen their understanding of their faith but also acquire the essential knowledge needed to engage with the contemporary world effectively. By fostering a curriculum that blends religious education with scientific disciplines, Madrasas can cultivate critical thinking skills and equip individuals to navigate diverse perspectives in a society driven by a scientific mind-set. Madrasas play a pivotal role in shaping the educational landscape for Muslims, and in today's environment, there is a pressing need for these institutions to embrace a more comprehensive approach to education. By integrating modern subjects like science, mathematics, computer studies, and international languages into their curriculum alongside religious teachings, Madrasas can offer students a well-rounded education that prepares them for the complexities of the contemporary world. According to a study conducted by the Pew Research Centre, 74% of Muslims believe that there should be more integration of modern education in Islamic schools. This statistic underscores the growing recognition within the Muslim community of the importance of blending traditional religious teachings with contemporary knowledge. Moreover, incorporating subjects such as science and mathematics into Madrasa education can help bridge the gap between religious learning and scientific understanding. By studying scientific principles and mathematical concepts, students can develop critical thinking skills, analytical reasoning, and problem-solving abilities. This not only enhances their cognitive abilities but also equips them with the tools needed to engage with the scientific community and contribute meaningfully to society. Critics may argue that introducing modern education into Madrasas could dilute the focus on religious teachings and erode the cultural identity of Muslim students. However, this concern is unfounded as a balanced curriculum can coexist harmoniously with religious instruction. In fact, by offering a diverse range of subjects, Madrasas can empower students to navigate the complexities of the modern world while remaining rooted in their faith. As renowned scholar Tariq Ramadan aptly stated, “Education is the most powerful weapon which you can use to change the world.” By providing students with a holistic education that encompasses both religious and secular knowledge, Madrasas can cultivate individuals who are not only well-versed in their faith but also equipped to engage with a globalized society driven by scientific inquiry. The integration of modern education into Madrasas is essential in today's social and political climate. By offering a comprehensive curriculum that combines religious teachings with scientific disciplines, these institutions can empower Muslim students to navigate the complexities of the modern world with confidence and competence. It is imperative for Madrasas to adapt to the changing educational landscape and equip students with the necessary skills to thrive in a society that values both religious literacy and scientific knowledge. In conclusion, the imperative for Madrasas to incorporate modern education alongside traditional religious teachings is undeniable in today's dynamic social and political milieu. By offering a balanced curriculum that includes science, mathematics, computer studies, international studies, as well as Qur'anic studies, Hadith, and Islamic history, these institutions can provide Muslim students with a comprehensive education that equips them to navigate the complexities of the contemporary world. The integration of diverse subjects foster critical thinking skills, analytical reasoning, and a nuanced understanding of both faith and science. It is crucial for Madrasas to adapt to the evolving educational landscape and empower individuals to engage with a society that values religious literacy and scientific inquiry. Embracing this holistic approach will not only benefit Muslim students but also contribute to a more informed and enlightened global community. ….. Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/traditional-modern-education-madrasas-religion-world/d/132823 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Rumi’s Legacy in the Modern World: The Timeless Resonance of a 13th-Century Poet

By Sabat Khan, New Age Islam 30 July 2024 Rumi's Teachings Promote Introspection and Inclusivity, Making His Poetry A Vital Resource For Spiritual Seekers And Practices Today Main Points: 1. Rumi's encounter with Shams of Tabriz shifted his focus from academic scholarship to a passionate exploration of Sufism and divine love. 2. Rumi's writings explore love, longing, and the connection to the divine, resonating with readers from diverse cultural and spiritual backgrounds. 3. Rumi emphasizes that personal suffering can lead to spiritual enlightenment, suggesting that challenges are growth opportunities. 4. Rumi’s profound insights continue to inspire contemporary poets and writers, enriching the field of spiritual poetry and modern literature. ------ Rumi's Journey to Divine Love: A Path of Devotion “A candle is made to become entirely flame, in that annihilating moment it has no shadow.” According to legend, the renowned scholar, Jalaluddin Muhammad Rumi, was giving a lecture when an older, dishevelled man approached and asked him the meaning of his academic books. Unbeknownst to Rumi at the time, this person and this question would alter the course of his life. Rumi angrily yelled, "They are something that you don't understand," in response to the interruption. The books suddenly caught fire, and the man turned to face the shocked Rumi, saying, "You couldn't possibly understand." Shams of Tabriz, the enchanting Sufi mystic who would alter Rumi's prospects, becomes mysterious. Rumi, one of history's most famous poets and mystical philosophers, was greatly influenced by Shams' teachings and went on to have a long cultural influence on Turkey and the Persian-speaking world. Rumi was born in 1207 near the Afghan city of Balkh, and as a child emigrated to Anatolia, where his father, a preacher and mystic, hoped to secure a more prestigious position. By the time of Sham’s arrival, in Konya, Rumi was a highly regarded scholar in Islamic law. He had been introduced to Sufism, the Islamic mystical system that centres on feeling God's love but had not exhibited much interest in it until he met Shams in his late thirties. Rumi had moved away from the studies of law and religion in academia. Instead, he perceived them as lights illuminating the path to his ultimate objective. The feeling of divine love leads to his soul's reunion with God. He wrote of this tension in his native Persian, “Love resides not in learning, not in knowledge, not in pages and books. Wherever the debates of men may lead, that is not the lover’s path”. Although Sufism had been a part of Islamic worship for generations, traditional religious authorities despised the rituals of some Sufis, such as their ecstatic dancing and poetry writing. Many of Rumi's previous supporters disliked him as he brought more and more Sufism into his life under the influence of Shams. When Shams suddenly disappeared, suspicion arose that he had been murdered. Rumi expressed his devastation through poetry: “He bathed us like a candle in his light; in thin air vanished, left us”. Rumi did not leave Sufism; instead, he grew even more committed to it, taking part in ritualized dancing and spreading the religion of love via lectures, poetry, and prose. Rumi continued to spread his teachings despite Shams’ untimely demise, viewing himself as the moon reflecting Shams' sun. He wrote the "Divan-i-Shams," a large collection of lyrical poetry that contained many of the proverbs for which he is now renowned, while in his mystical states. The piece conveys a deep sense of love and longing for the heavenly creator as well as for his mentor who has since disappeared. The poetry of Rumi developed with time. He viewed himself as a lighthouse of his own, no longer a reflection of Shams. Rumi wrote "Masnavi" in his early fifties, which alternates between euphoric declarations of divine love and poetry that helps others find it on their own. The poems are multi-layered and intricate, drawing inspiration from earlier Sufi poetry and writing as well as concepts, tales, and quotations from Arabic and Persian literature, as well as Islamic sacred scriptures. For Rumi experiencing love meant opening his heart to all of God’s creation - looking at everything and everyone like Majnun gazing upon Layla. In this way, he saw romantic love as an expression- on a smaller scale- of divine love. Following Rumi’s death, the Mevlevi Sufi order was established around his teachings and still exists in Turkey today. Before Persian poetry was brought to the West in the 19th century, his poems and other writings were copied and distributed throughout the Islamic world. His writings have been read aloud, translated, and reinterpreted for decades, winning followers from all over the world. The Universal appeal of Rumi’s Poetry In an environment where noise becomes chaotic, one is unable to find solace, in that situation, Rumi’s poetry becomes the beacon of their lives. Rumi's poetry illustrates the universal human experience. His writings on love, longing, and the pursuit of heavenly connection speak to readers of many faiths and cultures. The central theme of Rumi's writings is a careful analysis of the human soul and its relationship to the divine. His poetry encourages reflection and a greater knowledge of one's inner self by taking readers on a spiritual journey. Some lines of his poetry express the power of pain and through enduring the pain one can achieve their desired path: “The wound is the place where the Light enters you.” This line suggests that our greatest challenges and pains often become the points of our greatest growth and enlightenment. It's through our struggles and suffering that we gain insight and strength. Moreover, oftentimes Rumi creates a place where people can think of themselves by understanding their worth and hold their optimist selves. By saying this, Rumi expresses the hope within each of us: “Don’t grieve. Anything you lose comes around in another form.” However, this line speaks to the transformative nature of loss. Even the things we lose usually come back to us in a new, perhaps even better, shape. Many seek solace and meaning in Rumi's timeless wisdom in today’s technologically advanced, fast-paced world. His poetry, which is widely shared on social media, serves as a daily reminder of the enduring power of love and the interconnectedness of all living things, which encourages and inspires us. Rumi is one of the best-selling poets in the US, Europe and other countries thanks to his ability to transcend cultural divides and foster a feeling of humanity. Rumi’s Influence on Modern Literature The works of many modern poets and writers, who find inspiration in Rumi's profound insights and lyrical beauty, demonstrate Rumi's effect on modern writing. His examination of love, grief, and the divine among other topics encourages poets to explore the human condition in greater detail. Many modern authors have adopted Rumi's technique of fusing the sacred and the profane to produce works that appeal to the heart and the soul. His influence can be observed in the expanding field of spiritual poetry, as contemporary poets attempt to express the same inner serenity and transcendence that Rumi did in his poetry. Elif Shafak’s novel “The Forty Rules of Love” is based on Rumi and Shams Tabrizi. Elif has beautifully woven the story that highlights the two parallel stories and life journeys. However, Elif Shafak is a Turkish author; her books captured themes like Feminism, Identity, and Multiculturalism. Rumi’s Spiritual Impact Rumi's influence on modern spirituality is arguably the most important part of his legacy in the modern world. Rumi's accepting and compassionate attitude to spirituality is a welcome change of pace in a time when conventional religious rituals are frequently called into question. Rumi's teachings place a strong emphasis on the value of introspection, self-awareness, and the quest for a close relationship with God. Those who are looking for a more inclusive and compassionate spiritual path find great resonance in his idea of love as a transformative power. This has resulted in a renewed interest in the contemplative and mystical practices of many different spiritual traditions, as well as in Sufism, the mystical division of Islam to which Rumi belonged. Rumi's poetry is frequently used by spiritual instructors and practitioners to highlight the transformational power of love and the path to spiritual enlightenment. Rumi's poetry is often featured in meditation groups, yoga courses, and mindfulness retreats, providing a space for people to connect with his timeless wisdom and find serenity amid contemporary turbulence. ------- Sabat Khan is a media professional with a Bachelor's degree in Mass Media Hindi and a Master's degree in Media Governance from Jamia Millia Islamia, Delhi. URL: https://www.newageislam.com/islamic-personalities/rumi-modern-world-timeless-resonance-13th-century-poet/d/132822 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Crackdown On Mosques and Islamic Centres in Germany Has More to Do with Geopolitics Than to Anti-Semitism

By New Age Islam Staff Writer 30 July 2024 Blue Mosque and Other 52 Mosques of Germany Were Raided for Terror Links Main Points: 1. Blue Mosque, the oldest Shia mosque in Germany was banned. 2. Interior ministry alleged it was linked to Hezbollah. 3. Ministry alleged Blue Mosque promoted anti-semitism. 4. In June 2023, an interior ministry report said one third of Muslims in Germany faced racial discrimination. ----- A pro-Palestinian rally in Berlin, Nov. 4, 2023. Credit: Streets of Berlin via Wikimedia Commons. ------ On 24 July, hundreds of police personnel raided the oldest Shia Mosque, Imam Ali Mosque popularly called Blue Mosque in Hamburg in Germany. Other 52 mosques and Islamic centres in five states across Germany were also raided and the property confiscated. The government claims that police have secured extensive documents, computers, mobile phones and large sums of cash. According to the Interior Ministry of Germany, the raids were being conducted since November 2023 and it had gathered much evidence about the Mosque's link to Hezbollah which is designated as a terrorist organisation by Germany in 2020. However, the interior ministry has not produced any material evidence of the mosque's links to Hezbollah. The German Ministry of the Interior released a statement citing two main reasons behind the crack down: It pursued extremist objectives and promoted aggressive anti-Semitism. As a matter of fact, any country has the right to take legal action against individuals and groups involved in terrorism and racism. Therefore, Germany has the right to crackdown on organisations and individuals pursuing terrorism and extremist ideology on its land. But it has not provided any material evidence of the links of the Blue Mosque to Hezbollah though it has been conducting raids on mosques and Islamic centres since November. The statement of Interior Minister Nancy Faeser on the mosque so far have political undertones. She said the mosque was a 'front for the Iranian government and it was planning an Iran like Islamic revolution (coup) in Germany. Condemning the Iran government's crackdown on mosques, Iran's minister Ali Baqeri Kani wrote on X: "The decision by the German political and law enforcement authorities on inspection of premises affiliated to IZH (Islamic Centre of Hamburg) which is the oldest Islamic centre (in the country) with a history of 70 years and a precious heritage of late Shia authority Grand Ayatollah Baroujerdi is.an unjustified move and flouts all principles of freedom of religion and thought." German police closed the Islamic Centre in Hamburg, also known as the Blue Mosque, as part of nationwide raids (Image Source: AP) ------- Turkey's religious affairs directorate also expressed concern over the ban on the Islamic Centre of Germany. The crackdown seems to be a fall out of widespread protests against Israel's genocidal war across Germany in which both Muslims and non-Muslims have participated. The governments of the US and the European countries have cracked down on protesters and even cancelled visas of foreign students. The Islamic Centre of Hamburg too issued statements protesting against the massacre of Palestinians. According to a report in Tehran Times 26 July: "In recent months, the centre has issued many statements regarding Israeli genocidal war in Gaza and the heart wrenching massacre of Palestinian civilians urging the German government and other western states to put an end to their support of the regime in order to help protect defenceless civilians in the besieged Strip." The recent crackdown, therefore, may be seen in the backdrop of the involvement of the Islamic Centre of Hamburg in the widespread protests against the Israel's genocidal war in Gaza. As for anti-Semitism, the statistics of the Interior ministry of Germany itself shows that the Muslims face more racial discrimination and stereotyping in Germany. A 400 page report of independent experts produced to the Interior ministry in June 2023 (only last year) revealed that one third of the Muslims of Germany have experienced racial discrimination and stereotyping from kindergarten to old age. The October 7 war affected the Muslims more as Islamophobia grew in Germany since October 2023. A report by Human Rights Watch on April 30, 2024 said: "By end of September 2023, the government's preliminary hate crime statistics for the year had counted 686 anti-Islamic crimes, surpassing the 610 recorded for all of 2022. In mid 2024, the Interior Ministry told the Human Rights Watch that it could not yet provide any data for the period before October and December. But German civil society groups have warned of a rise in anti-Muslim incidents since October following the outbreak of hostilities in Israel-Palestine." The repot further states: " To the dismay of an author of the study, the Interior ministry has neither engaged with the experts who produced the report nor carried out their recommendations. Interior Minister Nancy Faeser said she did not agree to everything in the report. " Nancy Faeser who is seemingly so perturbed by the anti-Semitism allegedly promoted by the Blue Mosque that she ordered a crackdown on it along with other 52 mosques and Islamic centres but did not take any action against documented incidents of anti-Islamic hate crimes in her country. She even rejected the report of her own government on growing Islamophobia in Germany. This shows that Nancy Faeser has a biased approach towards Muslims in line with the leaders of the US, UK and Netherlands. The fact is that Germany is one of the staunchest supporters of Israel in Gaza war and one of the biggest suppliers of arms to Israel. For its complicity in the genocide in Palestine, Nicaragua has even instituted proceedings against Germany at the International Court of Justice under inter alia the Genocide Convention concerning alleged breach of certain international obligations in respect of the occupied Palestine territory arising from Germany's support for Israel in the Israel-Hamas war. In short, the crackdown on mosques and Islamic centres by the German government has more to do with geopolitics than to terrorism or anti-Semitism. Germany, like other European countries, is trying to suppress voices protesting and condemning the genocide in Gaza by Israel for its own political goals. URL: https://www.newageislam.com/islam-west/mosques-islamic-germany-geopolitics-anti-semitism/d/132821 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Should Government Employees Be Allowed To Join RSS?

By Ram Puniyani for New Age Islam 30 July 2024 There Is A Need For Cultural Activists And Social Scientists To Assess The Contribution Of RSS To Indian Culture. This Mask Of RSS Being A Cultural Organization Needs To Be Undone And Its Political Agenda Grasped For Protection Of Indian Constitution And Democracy. As Such It Seems That It Is A Supra-Political Outfit. ------- RSS is the biggest organization in the World. It aims at working for Hindu Rashtra and also claims that it is a Cultural Organization. It is as such striving for Nationalism (Hindu)’ contrary to the one underlined in our Constitution, Indian Nationalism. It regards Hindus as a Nation and so it has set its goal. Times and over again one or the other top leader of BJP voices the demand for scrapping the Indian Constitution and proclaiming that we should become a Hindu Rashtra. RSS Sarsanghchalak K. Sudarshan himself had stated this when became chief of RSS in 2000. Prior to 2024 elections BJP President J.P. Nadda stated that now BJP is more capable and does not need RSS support for its electoral campaign which was the norm in previous elections. What does the pledge and prayer of RSS tell about its goal? Its role in shaping BJP, its political progeny, can easily be discerned from the writings and actions of RSS. One recalls that it was Shyama Prasad Mukherjee of Hindu Mahasabha, who collaborated with RSS to float the previous avatar of BJP, Bhartiya Jansangh. The then RSS chief M.S. Golwalkar, (Guruji) regarded as the major ideologue of RSS; time and again outlined the role of RSS trained Swayamsaevaks and Pracharaks, while being in Jana Sangh or BJP. Golwalkar writes “For instance some of our friends were told to go and work for politics that does not mean that they have great interest or inspiration for it. They don’t die for politics like fish without water. If they are told to withdraw from politics, then also there is no objection. Their discretion is just not required.” (Golwalkar, MS, Shri Guruji Samagar Darshan (collected works of Golwalkar in Hindi, Bhartiya Vichar Sadhna, Nagpur, vol. 3, p. 33) tells us clearly that Jansangh or BJP was supposed to follow the instructions of RSS. Further Guruji says, “We know this also that some of our Swayamsevaks [cadres] work in politics. There they have to organize according to the needs of work: public meetings, processions etc., have to raise slogans. (Same as above Vol 4, page 4-5) RSS nurtured and trained its Swayamsevaks on these lines and later floated many organizations. Nathuram Godse the killer of Mahatma Gandhi was also a trained pracharak of RSS. RSS at that time did not keep any records of membership so it could wash its hands off from this murder. Nathuram Godse's family believes that the assassin, a staunch member of the RSS was neither expelled from the Sangh nor did he ever leave the organization. Shamsul Islam, eminent scholar of Hindu Nationalism, points out, “The central publication house of the RSS, the Suruchi Prakashan, Jhandewalan, New Delhi, published, Param Vaibhav Ke Path Par (1997) which gave details of more than 40 organizations created by the RSS for different tasks. The BJP as a political organization figures prominently in it at number 3, with the ABVP, Hindu Jagaran Manch, Vishva Hindu Parishad, Swadeshi Jagaran Manch and Sanskar Bharti etc.) Similarly, the prayer and pledge of RSS make it clear that they make its followers commit to Hindu nation. Its Prarthna (Prayer) says “You/O God almighty, we the integral part of the Hindu Rashtra salute you in reverence/For Your cause have we girded up our loins/Give us Your Blessings for its accomplishment.” (RSS, Shakha Darshika, Gyan Ganga, Jaipur, 1997, p.1) The pledge is also equally forthright in this “I become a member of the RSS in order to achieve all round greatness of Bharatvarsha by fostering the growth of my sacred Hindu religion, Hindu society, and Hindu culture. (page 66 above) The masquerading of RSS as a cultural organization does help it to expand by appealing to the emotions of many. Major leaders of the freedom struggle were very clear about the nature of RSS. “A member of Gandhi’s entourage had praised the efficiency, discipline, courage and capacity for hard work shown by RSS cadres at Wagah, a major transit camp for Punjab refugees. Gandhi quipped back, ‘but don’t forget, even so had Hitler’s Nazis and Fascists under Mussolini’, Gandhi characterized RSS as a communal body with a totalitarian outlook’ (Pyarelal, Mahatma Gandhi: The Last Phase, Ahmedabad, page 440) Nehru did regard RSS as having traits of fascism. Dr. Rajendra Prasad, the first President of India, had stated that “The RSS is strictly secret as regards its organization. It has consequently developed along fascist lines and is definitely a potential menace to public peace. (Dr. Rajendra Prasad to Sardar Vallabh Bhai Patel, 12 December 1948) Sardar Patel wrote: “As regards the RSS and the Hindu Mahasabha, the case relating to Gandhiji’s murder… about the participation of the two organizations, but our reports do confirm that, as a result of the activities of these two bodies, particularly the former, an atmosphere was created in the country in which such a ghastly tragedy became possible… The activities of the RSS constituted a clear threat to the existence of the Government and the State. Our reports show that those activities, despite the ban, have not died down. Indeed, as time has marched on, the RSS circles are becoming more defiant and are indulging in their subversive activities in an increasing measure.” [Letter 64 cited in Sardar Patel: Select Correspondence19450-1950, vol. 2, Navjivan Publishing House, Ahmadabad, 1977, pp. 276-277.] We also recall that RSS has been banned thrice, and wriggled out of those bans by wearing the façade of Culture. As we know the ban on Government servants taking part in politics is to ensure that our bureaucracy remains committed to the values of the constitution and not be politically partisan. This ban on Government servants participating in RSS activities has been there for over 50 years. It is the third time that this was done. In between Janata Party and Atal Bihari Vajpayee were also at the helm of political affairs but this ban was not lifted. Mr. Modi has been in power for the last 10+ years. Why is he taking this decision now? Is it after RSS chief Mohan Bhagwat has been making oblique criticism of the supreme leader? There is a need for cultural activists and social scientists to assess the contribution of RSS to Indian culture. This mask of RSS being a cultural organization needs to be undone and its political agenda grasped for protection of Indian Constitution and democracy. As such it seems that it is a Supra-political outfit. ------ URL: https://www.newageislam.com/current-affairs/government-employees-rss/d/132820 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Should We Be Thankful to Puja Khedkar?

By Sumit Paul, New Age Islam 30 July 2024 "Often an unethical act of one man reveals the ethics and ethos of the whole system." A Dutch maxim Trainee IAS officer Puja Khedkar from Poona needs no introduction. Her tantrums and haughtiness are now national news. Chances are that she'll be dismissed and may even be put behind bars for all that she has done thus far. But this young and impetuous woman could have avoided the embarrassment of getting arrested and terminated had she kept a low profile. Delhi police’s crime branch has also registered a case of cheating, fraud and forgery against Khedkar, following an UPSC ------ Yet, in an indirect way, the entire country should be thankful to her because her series of arrogant acts opened a Pandora's box. To quote, Salaam Ahmadnagari, "Meri Pindari Ne Raaz Kai Khol Diye / Main Ahmiyat Khamoshi-O-Inkisari Ki Samajh Na Paaya" (My haughtiness revealed many secrets / I couldn't understand the importance of silence and modesty). The selection of such a dubious candidate has birthed many questions regarding the integrity and uprightness of not just UPSC but all elite services in India. Now it can be safely speculated that there may have been many Puja Khedkars in the IAS and could still be in service because they chose to keep a low-profile and didn't tom-tom their achievements too early and also too vociferously. Now when it's obvious that nothing is immaculate and unblemished in the whole system and all walks of life, the maligned image of UPSC should make youngsters think of other options. Just imagine, India's top-notch services are also based upon the government's reservation policies. Puja unscrupulously obtained her caste and other certificates to become an IAS officer. There're many like her who manipulate their castes and income to become IAS officers. The youngsters of Hindi belt are mad about becoming bureaucrats. So, they join coaching classes which openly claim that they're ' factories ' to churn out IAS mandarins. Delhi's Rajendra Nagar and Mukherjee Nagar are the epicentres of UPSC coaching. All coaching classes are full to the brim and utterly ill-managed. So much so that three UPSC aspirants drowned when the basement hall got flooded due to incessant rains at Rajendra Nagar! This mishap happened yesterday. Why are youngsters bent upon joining these fancy jobs which are no longer known for their integrity? Isn't it a case of what we say in Persian, "Aawaz-E-Duhul Az Door Khush Mee Numayad “(Door Ke Dhol Suhane Lagte Hain; Eng. equivalent: blue are the hills that are far from us)? So many other types of decent jobs are available to the youngsters who want to pursue their creative inclinations. Youngsters and their overambitious parents must realise that UPSC Se Aage Jahan Aur Bhi Hain/ Abhi Zindagi Ke Imtihaan Aur Bhi Hain (There are other worlds beyond UPSC / There are many more exams in life). Sorry for paraphrasing Allama Iqbal's famous couplet! It's an erroneous perception to think that UPSC is the be-all and end-all. It's not. Puja Khedkar has indirectly done a great service to UPSC by detonating the myths of honesty and fair play. Think beyond the conventional and do what appeals to you. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/upsc-puja-khedkar-ias/d/132819 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Abid Hasan Safrani: Netaji's Comrade and the Man Behind "Jai Hind"

By Grace Mubashir, New Age Islam 29 July 2024 Abid Hasan Safrani’s Life Is a Testament to The Power of Dedication and Patriotism. From His Early Days in Hyderabad to His Pivotal Role in The INA and Later as A Diplomat, His Contributions to India’s Freedom Struggle and Nation-Building Are Invaluable. His Creation of the Slogan "Jai Hind" Serves as A Lasting Tribute to His Vision of a Unified and Independent India. ----- Abid Hasan Safrani ------ Early Life and Education Abid Hasan Safrani, originally named Zain-al-Abdin Hasan, was born in 1911 in Hyderabad. His early life was marked by a strong academic background and a keen interest in the nationalist movements sweeping across India during British colonial rule. Hasan pursued higher education in Germany, where he studied engineering at the Technical University of Dresden. This period in Europe exposed him to various political ideologies and revolutionary movements, setting the stage for his later involvement in the Indian independence struggle. Meeting Netaji Subhas Chandra Bose In the early 1940s, Hasan's life took a decisive turn when he met Netaji Subhas Chandra Bose in Germany. Bose, a prominent leader in the Indian independence movement, was actively seeking international support to overthrow British rule in India. Hasan was deeply inspired by Bose's vision and commitment, leading him to join the Indian National Army (INA), which Bose was organizing with the help of Indian expatriates and prisoners of war. Role in the Indian National Army As a dedicated member of the INA, Hasan served as an aide-de-camp to Netaji and was instrumental in various military and organizational activities. His proficiency in multiple languages, including German and Japanese, proved invaluable in the INA's efforts to coordinate with the Axis powers. Hasan's responsibilities included translation, intelligence gathering, and liaising with Japanese officials to secure support for the INA's military campaigns. Coining "Jai Hind" One of Hasan's most enduring contributions to India's independence struggle was the coining of the slogan "Jai Hind," which translates to "Victory to India." This phrase was intended to serve as a unifying call for Indian soldiers and civilians alike, transcending linguistic, regional, and religious differences. The slogan quickly gained popularity and became synonymous with the INA's efforts and the broader independence movement. As a senior officer in the INA, Abid Hasan was deeply involved in the military campaigns in Burma (now Myanmar) and other regions. He led troops in battle, demonstrating exceptional leadership and bravery. His efforts were part of the broader strategy to liberate India from British colonial rule by collaborating with Axis powers during World War II. Following the defeat of the INA, Abid Hasan was captured by the British forces and imprisoned. He endured harsh conditions and faced trial for treason during the famous Red Fort Trials in 1945. His mother, Begum Amir Hasan, played a crucial role in securing his release by appealing to senior Congress leaders, including Jawaharlal Nehru Post-Independence Career After India's independence in 1947, Hasan transitioned from his revolutionary activities to a career in diplomacy. He joined the Indian Foreign Service and served in various capacities, including as an ambassador to Egypt and a consul general in San Francisco. Hasan's diplomatic career was marked by his commitment to fostering positive relations between India and other nations, reflecting the ideals of unity and independence that he had championed during the freedom struggle. Legacy and Recognition Abid Hasan Safrani's contributions to India's independence and his subsequent diplomatic service have been recognized and celebrated in various ways. He received posthumous honours for his role in the freedom movement, and his life story continues to inspire new generations of Indians. The slogan "Jai Hind" remains a powerful symbol of national pride and unity, underscoring Hasan's lasting impact on the country's collective consciousness. In recent years, efforts have been made to document and commemorate Hasan's contributions more thoroughly. Books, articles, and documentaries have highlighted his role in the INA and his close association with Netaji Subhas Chandra Bose. These efforts ensure that Hasan's legacy as a patriot and a diplomat is remembered and appreciated by future generations. Conclusion Abid Hasan Safrani's life is a testament to the power of dedication and patriotism. From his early years in Hyderabad to his involvement in the INA and his diplomatic career, Hasan exemplified the spirit of India's struggle for freedom and its aspirations as an independent nation. His enduring legacy, particularly the iconic slogan "Jai Hind," continues to resonate with Indians today, serving as a reminder of the sacrifices and efforts that paved the way for the country's independence. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-politics/safrani-netaji-comrade-jai-hind/d/132812 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Exploring the Legacy of Hazrat Maulana Burhanuddin Muzaffar Shams Balkhi: A Pioneering Sufi Scholar

By Syed Amjad Hussain, New Age Islam 29 July 2024 Hazrat Maulana Burhanuddin Muzaffar Shams Balkhi, commonly known as Muzaffar Balkhi, stands as a distinguished figure in the annals of Sufism. Born in 1320 CE in the historic region of Balkh, Afghanistan, Muzaffar Balkhi was an eminent scholar and a revered Sufi saint who left an indelible mark on Islamic mysticism. Muzaffar Balkhi, renowned for his association with the Firdausi Sufi order, had a profound connection with Sheikh Sharafuddin Ahmad Yahya Maneri, a prominent Sufi of his time. His early education was completed in Delhi, after which he returned to Bihar to be with his father, Hazrat Shams Balkhi ibn Ali Balkhi. The claim that Muzaffar Balkhi was a descendant of Hazrat Ibrahim bin Adham Balkhi adds a layer of historical depth to his legacy. Upon settling in Bihar, Muzaffar Balkhi became closely involved with the Firdausi Sufi centre in the region, known today as the Bihar Sharif area. His role extended beyond spiritual guidance; he managed the kitchen and performed various duties, including procuring wood when necessary. His relationship with Shaikh Sharafuddin Ahmad Yahya Maneri was akin to that of Amir Khusro with Hazrat Nizamuddin Auliya, characterized by mutual respect and deep spiritual connection. He used to spend time and pray at his Hujra (room) which is located in the premises of Makhdoom Kund, Rajgir, where Makhdoom-e-Jahan Shaikh Sharfuddin Ahmed Yahya Maneri had prayed for around 12 years. This is place which was known as the Bihiya Jungle. Syed Ghulam Ali, a Sufi saint is also resting in the premises. Premises of Makhdoom Kund, Rajgir. Gate of Makhdoom Kund ------ Muzaffar Balkhi also served as a teacher at the royal madrasa of Sultan Firoz Shah Tughlaq in Delhi. His influence extended beyond regional boundaries, as evidenced by his correspondence with Sultan Gheyasuddin Azam Shah of Bengal and Hazrat Noor Qutub-ul-Alam. These letters highlight his intellectual and spiritual engagement with other prominent figures of his time. Considered one of the eminent scholars of his era, Muzaffar Balkhi was not only a disciple of Shaikh Sharafuddin Ahmad Yahya Maneri but also inherited the mantle of leadership from him. Following Maneri’s passing in 1381 CE, Muzaffar Balkhi was appointed the Sajjada Nashin (custodian) of the Khanqah-e-Moazzam, a Khanqah built and established by Sultan Muhammad Tughlaq. Muzaffar Balkhi’s scholarly contributions include a collection of letters and treatises, such as "Risala Hidayat Darwesh," "Sharh-e-Aqaid-e-Nasafi," and "Sharh-e-Mashariq-ul-Anwar." His poetry, compiled in the renowned "Majmua-e-Ash’aar," reflects his deep spiritual insights. This work was extensively researched and published in 1957 by Ghalib Award-winning scholar Syed Hasan. Cover page of Majmua-e-Ash’aar ------ In his final years, Muzaffar Balkhi resided in the holy cities of Mecca and Medina, spending his last days in 1400 CE. He is resting in Aden, Yemen. His legacy continued through his nephew, Makhdoom Hussain Muiz Balkhi, who succeeded him as the second Sajjada Nashin of the Khanqah-e-Moazzam. For further exploration of his life and contributions, refer to "Manakib-ul-Asfiya" by Shah Shoaib Firdausi and "Maktubat-e-Muzaffar Shams Balkhi," which offer deeper insights into his enduring impact on Sufism. Muzaffar Balkhi's life and work remain a testament to the rich spiritual and intellectual heritage of the Sufi tradition, and his contributions continue to be celebrated and studied by scholars and devotees alike. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/hazrat-maulana-burhanuddin-shams-balkhi-sufi-scholar/d/132811 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Adina Mosque of Bengal with Hindu Carvings

By New Age Islam Staff Writer 26 July 2024 Sikander Shah's Tomb Is Situated Inside the Mosque Main Points: 1. Adina mosque was built by Sikander Shah of Bengal Sultanate in 1375 A.D. 1. 2.The mosque was the largest one in the Indian subcontinent. 2. It was similar to the great mosque of Damascus. 3. The walls and doors of the mosque have carvings of Hindu deities. ------ The central Mehrab of the Adina Mosque (Masjid), Malda ----- Adina Masjid in Pandua in the Malda district of West Bengal is another reminder of the fact that in the medieval era, religious places of Hindus and Muslims existed side by side and that the Muslims did not mind the carvings of Hindu religious symbols or deities on the walls of mosques. Adina Masjid of West Bengal is proof of this mind-set of the medieval era Muslims. The mosque has been abandoned since the 19th century after earthquakes damaged some portions of it. The mosque is now a listed monument under the Archaeological Survey of India. The total area of the mosque is about 500-metre-long and 300-metre-wide with 260 pillars and 387 domed bay. The most striking and debated feature of Adina mosque is that some of its walls, particularly the basalt and doors have carved images of Hindu deities Shiva and Ganesh. Apart from it, the lotus and leaves have also been carved out. It is known to all the lotus is a religious symbol in Hinduism and Buddhism. The website Archnet.org describes the blend of Islamic architecture and Hindu motifs in the plan of the mosque: "In total, the 39 Mehrabs, Minbers and other ornamentations are rigorously Islamic in their general conception but Hindu in almost all the details: small scalloped columns and plinths in the shape of lotus flowers, volutes representing leaves, corbels, tribolate arches each with sharp end cuspidated with a vase of flowers, volutes representing leaves, rhomboid lozenges and friezes of lotus petals. Along with the Hindu motifs, the interior of the Mehrab niche is divided into panels containing the Islamic motif of the hanging lamp commonly used in Bengal and is thought to be the visual representation of surah Al Nur (chapter of light in the Quran)." According to Archnet, "One of the doors was originally carved for a Hindu temple." The carvings of lotus flowers, leaves or petals n the walls can be explained as the result of influence of Indian culture and liberal approach of the Sultans of Bengal but how can the presence of the carvings of the Hindu deities Ganesha and Shiva be justified or explained? Every Muslim knows that the images of living beings are not allowed in mosques, leave aside images of Hindu gods. It cannot be argued that the Sultans of Bengal were so liberal that they allowed the images of Hindu deities to be carved on the walls or doors of the mosque. The images of Shiva and Ganesh on one or two doors were carved out probably because the doors were meant for a temple that could not be built for some reasons. The reason may be opposition from Muslims or the untimely death of the sultan. However, the Hindu images on the basalt of the mosque do not have any valid explanation. It should be kept in mind that the Quran and hadith were made popular in India only in the first half of the 18th century by Shah Waliullah. He was educated in Makkah and Madina and translated the Quran in Persian for his madrasa students. It was the first translation of the Quran in India. He also taught hadith to Indians for the first time. Before that, Islam was known among Indians through oral traditions and therefore Indian Muslims did not have in-depth knowledge of Islam. The book of Fiqh (Islamic jurisprudence) was also compiled at the behest of the Mughal emperor Aurangzeb in the 17th century. The Muslim converts of India inherited Hindu beliefs and practices even after converting to Islam and in some areas they even kept Hindu idols in their houses. In this scenario, we can imagine the culture and the religious knowledge of Muslims of Bengal or India including the sultans in the 14th century. Therefore, one should not be surprised when we see stones with Hindu carvings of lotus petals also used to build the mosque. Yet another aspect of the 14th century India should be kept in mind while studying the Indo -Islamic architecture of the mosque. During the medieval period, India saw the emergence of many monotheistic Hindu sects. Nath Sampraday, Lingayats, Pranami Sampraday, the Vaishnavs, Sikhism etc. The Nath sect had originated from Buddhism and considered Shiva the incarnation of the Supreme Soul. They did not believe in idol worship. Pranami sect also originated in the 17th century. This sect imbibed the teachings of both Gita and Quran. In their temples, Gita, Vedas and the Quran were recited till the life of Mahatma Gandhi. His mother Putli Bai was a follower of Pranami sect. That's why Mahatma Gandhi used to say that he had Gita in one hand and the Quran in the other. In his My Experiments With Truth, Gandhi wrote: "Pranami is a sect deriving the best of Gita and Quran in search of one goal ----Krisna." In this background it would not be surprising that one or two doors of the mosque complex were built as entrance of a temple of a monotheistic Hindu sect but could not be completed, leaving the impression for posterity that the mosque was built on the ruins of a temple. Today when we talk of a Hindu temple, we only think of a temple with an idol but during the 14th century to later ages, there were many temples that belonged to Shaivites, Naths or Pranami sects. Since details of Adina mosque are not available, one cannot ascertain the true reasons of the presence of the Hindu motifs along with Islamic motifs like Tughra inscriptions on the walls but one thing can be said with conviction that the mosque was not built over a temple as there is no historical account of the existence of a temple before the construction of a mosque in Pandua. Perhaps, it was used as a place of worship for both Hindus and Muslims. URL: https://www.newageislam.com/interfaith-dialogue/adina-mosque-masjid-bengal-hindu-carvings/d/132792 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Renowned Islamic Scholar Malik-ul-Ulama Zafaruddin Bihari: A Life of Scholarship and Influence

By Syed Amjad Hussain, New Age Islam 26 July 2024 Allama Malik Muhammad Zafaruddin Bihari, affectionately known as Malik-ul-Ulama, left an indelible mark on Islamic scholarship in the 20th century. Born on October 19, 1885, in Bihar Sharif, India, he emerged as a pivotal figure within the Barelvi movement, a revivalist Sunni Islamic movement emphasizing traditional Islamic values and practices. Most famous book written by Zafaruddin Bihari is Hayat-e-Aala Hazrat, known as the first biography of Imam Ahmed Raza Khan Barelvi. ----- Bihari began his educational journey at Madrasa Ghausia Hanafia under the guidance of Allama Wasi Ahmad Surati, later continuing his studies at Madrasa Manzar-e-Islam, founded by the eminent Imam Ahmed Raza Khan Barelvi. Under Imam Ahmed Raza Khan's tutelage, Bihari flourished, eventually becoming a manager at the institution. His early career as a teacher at Madrasa Manzar-e-Islam and Madrasa Hanafia in Allahabad set the stage for his future contributions to Islamic jurisprudence and theology. In 1912, Bihari joined the newly established Government Madrasa Shamsul Huda, where he excelled as a teacher of Fiqh (Islamic jurisprudence) and Hadith (Prophetic traditions). His dedication and scholarly prowess led him to Khanqah Kabeeriya in 1916, followed by a return to Madrasa Shamsul Huda in 1920 and worked as Teacher there. Here, he served until his retirement in 1951, earning distinction as Shaykh-al Kul (Head Master) in 1947 and making enduring contributions to Islamic education. An ardent follower of Imam Ahmed Raza Khan Barelvi, Bihari was deeply rooted in the Qadriyya-Barkatiyya-Razviyya and Ashrafiyya Sufi orders, receiving Khilafat and Ijazat from Syed Muhammad Ashraf Kichhauchwi. His scholarship extended beyond teaching; he authored several influential works, including "Sahih-ul-Bihari," a comprehensive compilation of over 9000 hadiths spanning six volumes in support of Hanafi jurisprudence. "Hayat-e-Aala Hazrat," his acclaimed biography of Imam Ahmed Raza Khan, and "Fatawa Malik-ul-Ulama," a collection of his legal opinions, further underscored his intellectual prowess and scholarly rigor. He had a strong hold on Ilm-al-Tauqeet, a field of science to understand the Timing of Namaz. Malik-ul-Ulama Zafaruddin Bihari passed away on November 18, 1962, at his residence, Zafar Manzil in Patna, leaving behind a rich legacy of scholarship and spiritual guidance. His burial in the Dargah premises of Shahganj and the leadership of his funeral prayer by Hazrat Allama Shah Ayyub Abdali Shahidi Rashidi Islampuri highlighted his profound influence and respect within the Islamic scholarly community. In commemorating the life and contributions of Malik-ul-Ulama Zafaruddin Bihari, we honour not only a distinguished scholar but a beacon of knowledge whose works continue to enlighten and inspire generations of students and seekers of Islamic wisdom worldwide. His devotion to preserving and promoting the teachings of Imam Ahmed Raza Khan Barelvi and his profound scholarship in Hadith and Fiqh serve as enduring pillars of the Barelvi tradition in contemporary Islamic thought. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/islamic-scholar-malik-ul-ulama-zafaruddin-bihari/d/132791 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Golden Rule Is That There's No Golden Rule

By Sumit Paul, New Age Islam 26 July 2024 George Bernard Shaw's profound assertion, "The golden rule is that there is no golden rule," challenges conventional wisdom and opens up a realm of limitless possibilities. July 26 is George Bernard Shaw's Birth Anniversary. ------ In a world governed by rules and norms, Shaw reminds us that every situation is unique, and what may work effectively in one case may not in another. By defying the existence of a universal guideline, he encourages us to abandon rigidity and adopt a mindset flavored with adaptability and open-mindedness. Shaw's quote compels us to question, explore, and continually reassess our beliefs, recognizing that there is no single formula for life or any given circumstance. " Ek Chaabi Se Sare Taale Nahin Khulte Hoti Hai Har Taaale Ki Chaabi Alag-Alag " (One key doesn't open all locks/ Every lock has a different key). There's no panacea. Why's there a plethora of beliefs and why do we say in Sanskrit, 'Pinde-Pinde Matirbhinna' (Every individual is unique)? Because one belief is not enough and one solution is not applicable to all questions and queries. If you've a belief, it's your belief. Someone else will have a different belief or beliefs and there'll be a few individuals like the Buddha who'll be free of all beliefs. The point is, everyone has a unique and individual perspective and no perspective is eternally useful or applicable to all situations. Why do we have so many man-made faiths? Because one faith cannot quench every individual's spiritual thirst. Every religion is a specific belief that cannot be the sole belief of all individuals. As someone said tellingly, "We've broken and partial 'truths.' When 'partial' truths come together, complete truth emerges." It's interesting to note that out of 700 shlokas in Gita (574 delivered by Krishna, 84 by Arjuna and 41 by Sanjay), nearly 270 shlokas directly and indirectly emphasize that there's no absolute way. Krishna said Truth is an illusion (Satyam Mayasti). So, when a group of people fights over the perceived (and also mistaken) truth of its belief, it makes an evolved person sad and surprised. The deluded supremacy of our perceived beliefs has created all sorts of problems and discontentment. It has created bad-blood. Yet, we steadfastly adhere to certain beliefs and think that they're the only flawless tenets and the eventual truths. This is utter ignorance and also the root of eternal unrest and conflicts. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/golden-rule/d/132790 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Embracing Complexity and Diversity: A Moral Vision for the 21st Century

By Adis Duderija, New Age Islam 25 July 2024 In Practice, This Ethic of Intellectual Love and Presumptive Tolerance Might Manifest in Myriad Ways. It Could Inspire Greater Interfaith Dialogue and Cooperation, Where Adherents of Different Religious Traditions Come Together to Explore Their Shared Values and Points of Connection ------- “we need an ethic that is grounded in intellectual love of the complexity of being and infused with the presumptive tolerance of a variety of faiths” by W.E. Connolly: In an age of growing division and polarization, the words of philosopher William E. Connolly ring truer than ever. His call for “an ethic that is grounded in intellectual love of the complexity of being and infused with the presumptive tolerance of a variety of faiths” points the way toward a more compassionate, nuanced, and pluralistic approach to ethics and morality. At the heart of Connolly’s vision is a deep appreciation for the fundamental complexity and multiplicity that defines the human condition. Rather than seeking simplistic answers or singular moral frameworks, he urges us to embrace the richness and diversity inherent in the “complexity of being.” This means acknowledging the myriad, belief system, cultural traditions, and lived experiences that shape our world, rather than privileging one over the others. Representative Photo from File ----- Too often, ethical discourse has been dominated by rigid dogma and exclusionary thinking. Proponents of different moral philosophies or religious traditions have tended to view their own beliefs as the sole repository of truth, dismissing or demonizing alternative perspectives. This zero-sum mentality has fuelled endless conflicts, from the bloody wars of religion to the culture wars of the modern era. Connolly’s ethic, by contrast, is grounded in what he calls an “intellectual love” – a curious, open-minded, and empathetic engagement with the full spectrum of human experience. Rather than imposing a predetermined set of rules or commandments, this approach encourages us to continually examine, question, and expand our moral horizons. It recognizes that the “complexity of being” is not a problem to be solved, but a wellspring of insight and enlightenment. At the same time, Connolly’s vision is not one of moral relativism or indifference. He does not advocate for a free-for-all where “anything goes.” Instead, he calls for a “presumptive tolerance” – a default posture of respect and openness toward diverse faiths and worldviews. This means striving to understand and engage with perspectives that may be radically different from our own, rather than dismissing or demonizing them. Crucially, this presumptive tolerance does not mean blind acceptance or uncritical affirmation. It is not a license for moral nihilism or ethical abdication. Rather, it is a humble acknowledgment that absolute moral certainty is elusive, and that the search for truth is an ongoing, collaborative process. It is a recognition that even the most deeply held beliefs may be enriched and expanded through dialogue and exchange. In practice, this ethic of intellectual love and presumptive tolerance might manifest in myriad ways. It could inspire greater interfaith dialogue and cooperation, where adherents of different religious traditions come together to explore their shared values and points of connection, rather than focusing solely on their differences. It could foster more nuanced and empathetic political discourse, where ideological opponents seek to understand each other’s underlying motivations and concerns, rather than engaging in simplistic partisan warfare. It could also spur a more holistic and inclusive approach to education, where students are exposed to a diverse array of philosophical, cultural, and religious traditions, and encouraged to grapple with the complexities and ambiguities inherent in each. Rather than simply imparting a fixed body of knowledge, this approach would cultivate critical thinking, intellectual humility, and a thirst for lifelong learning. Ultimately, Connolly’s vision offers a powerful antidote to the growing forces of tribalism, intolerance, and moral absolutism that threaten to tear our world apart. By embracing the “complexity of being” and the “presumptive tolerance of a variety of faiths,” we can move beyond the shallow certainties of dogma and embrace the rich, messy, and endlessly fascinating tapestry of human experience. This is not to say that such an ethic will be easy to implement or that it will immediately resolve all of our moral and social conflicts. Deeply entrenched beliefs, power structures, and cultural divides will not be easily overcome. And there will undoubtedly be instances where the principle of presumptive tolerance must be balanced against other important values, such as the need to protect the vulnerable or to defend fundamental human rights. In the end, the stakes of embracing this ethic of intellectual love and presumptive tolerance could not be higher. In a world increasingly defined by polarization, xenophobia, and the erosion of democratic norms, the very future of our shared civilization may depend on our ability to transcend the limits of our own parochial perspectives and embrace the full scope of human diversity and complexity. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/interfaith-dialogue/embracing-complexity-diversity-moral-vision-21st-century/d/132784 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Malik Ibrahim Baya: A Revered Figure in Bihar's History and Sufi Tradition

By Syed Amjad Hussain, New Age Islam 25 July 2024 Malik Ibrahim Baya, a distinguished Islamic scholar, warrior, and Sufi saint, continues to be celebrated for his pivotal role in shaping the cultural and spiritual landscape of medieval Bihar. He was also contemporary to Sufi saints Shaikh Sharfuddin Ahmed Yahiya Maneri, Syed Ahmed Jajneri, Muzaffar Shams Balkhi, Ahmad Charamposh and others. The tomb is said to have been built by Syed Daud Malik, the eldest of the seven sons of the saint, who is also buried inside the tomb. The tomb of Syed Ibrahim Malik is located in Bihar Sharif, at the hilltop of Budhha Pahari, one mile west of the town. ------ His life, chronicled in various historical texts including "Reyazul Nayeem" by Muhammad Nayeem, “Hazrat Syed Ibrahim Was Hazrat Malik Bia” by A. Munim and "Tareekh-e-Hasan" by Syed Jawad Hussain Gayawi, illuminates his profound impact and enduring legacy. Born into a lineage tracing back to Ghaus-e-Aazam Abdul Qadir Jilani, as per book “Reyazul Nayeem”, Malik Ibrahim Baya exemplified courage and leadership from an early age. His notable achievements include defeating the oppressive Kol Chiefdom and subsequently becoming the first Muslim governor of Bihar after triumphing over Raja Birthal. These victories not only secured his place in history but also established him as a symbol of resistance against injustice and a champion of religious tolerance. According to Muhammad Nayeem's "Reyazul Nayeem," Malik Ibrahim Baya's familial lineage underscores his prestigious ancestry, connecting him directly to Abdul Qadir Jilani, the founder of Qadiriyya order. This genealogical heritage likely influenced his spiritual journey not only within the Suhrawardiyya Sufi order, where he dedicated himself to the pursuit of divine knowledge and inner enlightenment. Contrasting accounts about Malik Ibrahim Baya's personal life are found in different historical sources. "Shoarfa Ki Nagari" suggests he did not marry but instead adopted children throughout his life, emphasizing his compassionate nature and commitment to nurturing future generations. In contrast, A. Munim's perspective in "Hazrat Syed Ibrahim Was Malik Bia" describes Malik Ibrahim Baya as married with a fulfilling family life, raising nine children who would later contribute significantly to Bihar's social and intellectual fabric. Tragically, Malik Ibrahim Baya met his end during a skirmish at Rohtasgarh Fort, where he was ambushed by soldiers of Raja Hans Kumar, according to historical accounts detailed in "Tareekh-e-Hasan." His Wisal on 13 Zill Haj 753 Hijri (January 20, 1353 CE) marked the conclusion of a life dedicated to principles of justice, spiritual devotion, and scholarly pursuits. The legacy of Malik Ibrahim Baya endures through annual commemorations at Peer Pahadi, where devotees and descendants gather to honour his memory during Urs. His descendants, including notable figures like Barrister Muhammad Yunus and Allama Malik Zafaruddin Bihari, continue to uphold his teachings and contribute to various fields, perpetuating his influence on Bihar's rich cultural heritage. In conclusion, Malik Ibrahim Baya remains a revered figure whose life exemplifies resilience, compassion, and spiritual enlightenment. His contributions to Bihar's history and Sufi tradition resonate profoundly, inspiring generations to embrace his legacy of integrity, justice, and devotion to higher principles. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/malik-ibrahim-baya-revered-bihar-sufi-tradition/d/132783 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Screed of Love

By Sumit Paul, New Age Islam 25 July 2024 Bibliophiles are acquainted with a famous quote, rather an aphorism, that, "A big book is an evil. " Though 'evil' is too harsh a word, there's no doubting the fact that a big book is often boring. But the same cannot be said about Rakshanda Jalil's recent book 'Love in The Time of Hate in The Mirror of Urdu. ' Despite its 427 pages, readers remain glued to it till the end and there's never a ho-hum moment in the book. Rakhshanda Jalil's Book, Love In The Time Of Hate ------- Rakshanda, as her name suggests, is an ' effulgent ' and 'resplendent' writer, translator and literary historian with a universal vision that transcends country and creed. Her sane voice wafts through the dense clouds of hatred, violence and insanity like a whiff of fresh air. The sensitive and erudite author knows that it's the overwhelming power of love that has always triumphed in all ages and eras. So, she has penned this book that revolves around the universality of love. Just the way, Chilean Nobel laureate and the wizard of love poetry, Pablo Neruda believed that love would have the last laugh, Rakshanda also believes that at the end of the day, it's the all pervasiveness of love that will eclipse the darkness of rancour, resentment and retribution. To disseminate the seeds of love, she has chosen Urdu, the language tailor-made for poetry, literature and all that's soul-gladdening and mind-uplifting. How Urdu, particularly Urdu poetry, has been a catalyst in building bridges and demolishing all barriers, has been well described and documented by the author. This fascinating language of the subcontinent has witnessed the best and worst periods in the chequered history of the subcontinent. The cavalcade of Urdu language, poetry and literature has seen all the vicissitudes of time like a dispassionate spectator, nay chronicler. All those events, episodes and experiences have been incorporated in the book in a spectacular manner. The book is divided into four sections: politics, people, passions and places. The cherry-picked Urdu couplets in the book not only ram home the point, they make you think deeply. Of late, a sense of alienation, rather deracination, has engulfed Muslims. The murky politics is aggravating the sentiments and widening the chasm. But, Rakshanda hasn't gone into political machinations and delved into the bowels of political power play. She has tried to bring back the estranged sanity in a sane and sensible voice and manner. There's no mud-slinging and unnecessary lamentation. She doesn't cast opprobrium on any community. The tone of Love in the time of hate is not lacerating. Rakshanda doesn't play to the gallery and instigate readers to take drastic steps. Love is always gentle and sober. So is her message through this book. She advocates peace, unity, bonhomie, hope, optimism and stability. This book is a treasure-trove for the connoisseurs of Urdu poetry and a screed of love for all those who're above all sorts of pettiness and puerile thoughts. One must read Jalil's unputdownable book in these turbulent times of 'otherness' to feel oneness. Reasonably priced (Rupees 699) and published by Simon & Schuster India, Rakhshanda's thought-stirring tome will dispel the miasma of hatred, prejudices and bitterness. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/books-documents/screed-love-hate-rakhshanda/d/132782 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Undermining the Quranic Message of Tolerance: The Roles of Islamic Supremacists and Islamophobes

By V.A. Mohamad Ashrof, New Age Islam 24 July 2024 Abstract: This paper explores the surprising convergence between two seemingly opposing ideologies: Islamophobia and Islamic supremacism. Despite their contrasting views on Islam's place in the world, both groups engage in similar tactics to undermine the Quran's message of tolerance and coexistence. The core of this analysis lies in how each group interprets key Quranic verses, particularly those promoting interfaith dialogue and respect for followers of other religions (Quran 2:62, 5:69). Islamophobes often cite the concept of abrogation (Naskh) to claim that verses promoting tolerance were nullified by later, supposedly more militant verses. Some Islamic supremacists argue for a historical shift in the Quran's message, suggesting that verses of tolerance were revealed during the early, weaker Meccan period, while harsher verses came later in Medina, when Muslims gained power. By deconstructing these arguments, the paper will demonstrate how both Islamophobes and Islamic supremacists manipulate interpretations to fit their agendas. The paper will further explore the consequences of these misinterpretations, highlighting their potential to fuel interfaith tensions and hinder peaceful dialogue. Keywords: Islamophobia, Islamic Supremacy, Quran Interpretation, Abrogation, Interfaith Dialogue Representative Photo ----- The rich tapestry of human experience, woven from diverse traditions, races, and religions, is a testament to God's greatness and the inherent human desire for connection. This vibrant diversity fosters opportunities for interfaith dialogue, both formal and informal, paving the way for building positive relationships in our daily lives. The Quran celebrates this diversity and pluralism through its various verses. One of the most striking examples is Q.2:62, which underscores the inclusive and accepting nature of Islam. This verse highlights that those who believe, regardless of their specific religious tradition, will be rewarded by God, emphasizing the importance of mutual respect and understanding among different faiths. “All who believe in God and the last day and who do good works shall have their reward with their Sustainer: on them shall be no fear nor shall they grieve.” (Q.2:62) Muhammad Asad (1900-1992) was a highly respected Quranic translator and scholar. His English translation, "The Message of the Quran," is considered one of the most influential works of its kind. Asad explains the verse Q.2:62 thus: “The above passage—which recurs in the Quran several times—lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of ‘salvation’ is here made conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. The statement of this doctrine at this juncture—that is in the midst of an appeal to the Children of Israel—is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as ‘God’s chosen people.’” (Asad, p.14) Q.2:62 and 5:69 unmistakably state that salvation does not depend on religious affiliation but on the fulfillment of the following three conditions: “belief in God, belief in the Day of Judgment, and righteous action in life.” (Asad, p.21) Moreover, Asad derives from them a clear rejection of any exclusivist interpretation that wants to connect the possibility of salvation to adherence to a particular religious’ tradition. The Q.23:52 alludes to possible equality in the reference to a “single community, since I am the Sustainer of you all” after talking about different apostles. Asad notes that this verse addresses all who “truly believe in God, whatever their historical denomination.” (Asad, p.956-957) Both Islamophobes and Islamic supremacists seek to undermine the clear and unambiguous message of Quran 2:62 and 5:69, attempting to argue that Islam neither approves nor accepts other religious traditions. How Islamophobes Weaken the Message of Q.2:62 And 5:69? • Paul Casanova (1861-1926) was a prominent French orientalist and scholar of Arabic language and literature. He was a professor at the prestigious College de France. His notable works include "Mohammed et la fin du monde," a critical study of early Islam published between 1911 and 1913. His book was translated into English with the title Muhammed and the end of the World: Critical study of Primitive Islam. In that book, Casanova wrote thus: See the famous verse (2:62) which all Muslims consider as abrogated and which is, indeed, in formal contradiction with that choler which the attitude of the people of Scripture raised later in the Prophet’s heart: “Jews, Christians and Muslims, if they do good, will be saved.” Just read any translation to see that this verse has been arbitrarily inserted in Sura II (one of the later). Same remark applies to 5:69, which is identical. (Casanova, p.77). Please note the unequivocal certainty with which Casanova asserts that all Muslims believe Q.2:62 has been abrogated! • Pamela Geller (1958-), a controversial figure known for her anti-Muslim rhetoric, argues that Quran 2:62 has been abrogated. She is the founder of Stop Islamization of America (SIOA), a group criticized for promoting Islamophobic rhetoric, an American anti-Muslim, far-right, political activist, blogger and commentator, who has denied genocides where Muslims were victims, including the Bosnian genocide and the Rohingya genocide argues that Quran 2:62 stands Abrogated. She wrote: The CAIR (Council on American–Islamic Relations is a Muslim civil rights and advocacy group, headquartered on Capitol Hill in Washington, D.C, America) ad features a smiling trio – a Jew, a Christian and a Muslim – and a Quran verse: "Verily! Those who have attained to faith, as well as those who follow the Jewish faith, and the Christians all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve" (2:62). What CAIR doesn't tell you, however, is that this verse only applies, according to Islamic authorities, to Jews and Christians who convert to Islam, as is confirmed by Q.3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." The Jews and Christians ("People of the Book") who do not become Muslims are the worst of creatures: "Verily, those who disbelieve from among the People of the Book and the idolaters, will be in the Fire of Hell, abiding therein. They are the worst of creatures" (Q. 98:6). An early Islamic authority and cousin of Muhammad, Ibn Abbas, says this verse was abrogated by Quran 3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." (Geller, 2014) Dr. Abdulla Galadari, Professor of Humanities at Khalifa University of Science and Technology in Abu Dhabi, analyses the Abrogation theory, particularly examining the relationship between Quran 3:85 and Quran 2:62. The term ‘Islam’ is mentioned in several places in the Quran (Q.3:19, 3:85, 5:3, 6:125, 39:22, 61:7). In almost all of these verses, the term is interpreted as the religion known today as ‘Islam’. However, the Quran also uses terms that are rooted in the word Islam, such as (muslim), (aslam), or other words from the same root while not necessarily being interpreted as the religion known today as ‘Islam’. Scholars, such as Robson (1954), define the term Islam from a broader sense, and not simply the religion known today as Islam. The religion known today as Islam has five main pillars, to witness there is only one God and that Muhammad is His messenger, to pray five times a day towards Makkah, to give alms, to fast during the month of Ramadan, and to make the pilgrimage once in a lifetime, if capable. This is a short summary of what the Islamic religion entails, but does not necessarily define the term (muslim), according to the Quran. The term Islam has various meanings. It means to submit and to surrender. It also means stairways and peace. The Quran calls Abraham a Muslim, and that Abraham taught that to his children and his children’s children (Q. 2:127–133, 4:125, 22:78, 37:103). What made Abraham a Muslim? Was it that he had done all the five pillars of Islam that would made him a Muslim? It cannot be. He was a Muslim even before he knew where the Ka’ba in Makkah is. Therefore, the criteria that made him a Muslim does not necessarily move in parallel with the religion known today as Islam. From this logical argument, it is possible that the verses, which claim that the religion acceptable to God is Islam, do not necessarily mean Islam as the religion known today, but more generally, anyone who has surrendered to the Will of God. Abraham, the patriarchs, the prophets, etc. are called Muslims by the Quran, because they have all surrendered to the Will of God. Therefore, their religion may be considered as Islam. The Quran does not consider itself ushering a new religion, but it considers itself as a reformation in an attempt to resurrect the same pure religion of Abraham (Q.2:130–136, 3:95, 4:125, 6:161–163, 16:123, 22:78). (Galadari, 2012) Khaled Abou El-Fadl, one of the most influential Islamic thinkers in the modern age, an accomplished Islamic jurist and scholar and professor at the UCLA School of Law, America, has argued that the issue of abrogation of 5:69 with 3:85 has much deeper roots. He writes: “The real issue was the large number of Quranic verses that advocated tolerance and peaceful resolutions to conflict. For example, the message conveyed by 5:69 is reproduced verbatim in 2:62 and repeated in substance in several other verses. For example, 2:83; 2:256; 5:43, 5:47-8; 10:99; 15:85; 18:29. It is unfortunate, in my view, that some classical jurists were willing to declare all Quranic verses that advocated tolerance, peace, or forgiveness to be abrogated by verses that prompted Muslims to fight the unbelievers. These jurists assumed a largely opportunistic logic in the construction of the Quran. Advocacy of tolerance and peace, according to these jurists, reflected the weakness of Muslims in the earliest phases of Islam. After Muslims became strong, tolerance or peaceful co-existence was no longer needed. This position verged on the absurd when some jurists declared that a single Quranic verse, which advocated fighting the unbelievers, abrogated 124 verses which called for tolerance and peace. Despite its influence on the modern puritans of Islam, this view met with disfavor among most classical jurists, who rejected its opportunistic logic and did not declare 5:69, or any similar verse, to be abrogated.” (El Fadl, p.11-12) *Anders Behring Breivik (1979-) is a Norwegian neo-Nazi, pro-Hindutva, pro-Zionist terrorist, known primarily for committing on 22 July 2011, in which he killed 77 people in a mass shooting on the island of Utoya, Norway. He wrote: Look at 2:62 as the perfect example. It, along with 5:69, actually names some Non-Muslim religious groups as being rewarded by God for their faith and deeds. These verses are however cancelled by Q 3:85 (and other texts, such as 5:3), or are said to refer to nations prior to Muhammad's time. (Berwick, p.84) *Robert Bruce Spencer (1962-) is an Islamophobic American anti-Muslim, pro-Zionist author and blogger. He wrote: “Proponents of the myth of Islamic tolerance point to verses such as this one: "Those who believe [in the Quran], and those who follow the Jewish [scriptures], and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve" (Sura 2:62; cf. 5:69 and 22:17). Muslim spokesmen in the West like to quote such verses and to stress, as in the Council on American Islamic Relations ad, the commonality between Islam and Christianity—and sometimes even between Islam and Judaism. However, the preponderance of Quranic testimony favours not tolerance and harmony between Muslims and non-Muslims, but just the opposite. A fundamental component of the Quran’s view of non-Muslims is the often repeated and implacable belief in its own superiority: "The Religion before Allah is Islam" (Sura 3:19), or, as another translation has it, "The only true faith in God’s sight is Islam." Muslims, accordingly, are also superior to others: "Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah." By contrast, most Jews and Christians ("People of the Book") are wrongdoers: "If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors" (Sura 3:110).” (Spencer, p.44) *Ali Sina, a critic of Islam, argues that the Quran presents a contradictory picture regarding tolerance. He suggests that verses promoting tolerance were revealed in Mecca, a period of weakness for the Prophet Muhammad, while verses perceived as intolerant were revealed in Medina, a time of greater power. (Sina, p.114-115) This argument faces several challenges. Firstly, the context matters: the so-called "intolerant" verses are seen as responses to specific situations of conflict and warfare (e.g., Quran 9:123, 8:12, 3:85, 9:5, 2:191, 8:39, 9:14, 9:66, 9:28, and 9:29). In contrast, the "tolerant" verses are viewed as establishing general principles (e.g., Q. 73:10, 109:6, 50:39, 2:83, 50:45, 7:199, 15:85, and 45:14). Understanding the context of each verse is crucial for accurate interpretation. Secondly, Ali Sina's argument cherry-picks examples. Several verses promoting tolerance are also attributed to the Medinan period, highlighting the Quran's consistent message of coexistence alongside guidance during wartime. For instance, verse 5:69, revealed in Medina, echoes the message of verse 2:62 regarding salvation for those who follow their scriptures. This continuity undermines the idea of a clear shift in the Quran's stance on tolerance. A more nuanced reading of the Quran recognizes the presence of both universal principles and specific rulings related to historical circumstances. Understanding the context and purpose of each verse is essential for interpreting the Quran's message on tolerance (e.g., Q.29:46). How Islamic Supremacists Undermine the message of Q.2:62 and 5:69? The Hilali-Khan interpretation of the Quran remains widely available in the U.S., likely because the Saudis distributed many free copies by the case to mosques. This translation is still given to English-speaking Hajj pilgrims at the end of their pilgrimage; I personally received one as a parting gift in 2005. It is also available for download online and is advertised for sale on many Muslim websites. The "Interpretation of the Meanings of the Noble Quran in the English Language," published by Maktaba Dar-Us-Salam in Riyadh (also known as the Hilali-Khan translation), is controversial due to its significant distortions of the Quran's message, making it more of a rewrite than a true translation. The translation contains an excessive number of parenthetical comments, which instead of clarifying the text or explaining words or phrases that are difficult to translate into English, often make the text hard to follow and distort its meaning. The appendices include discussions of Christian versus Muslim beliefs that resemble polemical debates and are out of place in a translation. I will provide a few examples of the issues with this translation. Unfortunately, there are many more, but these should be enough to demonstrate the extremist nature of this version. Beginning immediately with Surah Fatiha 1:1 (the opening chapter of the Quran) we find a translation not to be found anywhere else: "Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who have earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)." (HK translation 1:1-7) This can only give the impression to any non-Muslim or Muslim who either does not have fluency in Arabic or access to individuals with competency in Classical Quranic Arabic that the Quran denounces all Jews and Christians. This is a great untruth. This unique translation is then followed by an extremely long footnote which justifies this hateful translation based on traditions from texts that go back to the Middle Ages (Ibn Kathir, Qurtubi, Tabari) as if these are the only interpretations, and without any discussion of the history of these commentaries and the hadiths on which they are based. In Q.2:62 the actual translation of the verse is not distorted, but a footnote is added saying that this verse has been abrogated by verse 3:85 leaving the impression that this is the last word on the subject. (Musaji, 2012) Analysing the tendency of the two translators (Hilali and Khan), a modern exegetist of the Quran, Michael A. Sells, John Henry Barrows Professor of Islamic History and Literature University of Chicago Divinity School writes thus: Both use interpolations to strengthen each of their two alleged Quranic doctrines concerning Christians and Jews (divinely commanded hostility toward them in this life and eternal damnation of them in the next) by weaving each doctrine into the other. To establish such a reading of the Quran requires effort. Verse 2:62 of the Qur’an might seem to offer a more generous view of God’s compassion: “Verily, those who believe and those who are Jews and Christians and Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” Unable to change the evident meaning of this verse through a simple interpolation, the two translators supply a footnote stating that the verse has been abrogated by another verse, 3:85: “And whosever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter, he will be one of the losers.” The two authors employ here a theory of abrogation that has roots in the medieval tradition and which reads less conflict-cantered passages through those that seem more conflict-cantered or those that can be interpreted more easily as conflict-cantered. The term “Islam” in verse 3:85 refers to groups before the time of Muhammad and is therefore not identifiable with the historical Islam as a bounded religion in self- conscious rivalry with Judaism and Christianity, but the conflict-cantered theory of abrogation employed by Khan and Halili reads the word “Islam” in 3:85 exclusively and, once having read it in that manner, uses verse 3:85 to abrogate the more openly inclusive verse 2:82. (Sells, 2006) Quran and the Concept of the People of the Book It is true that the Quran calls on Jews and Christians to recognize Muhammad's prophetic mission. The Quran rejects the exclusive claim of the Jews being God's "chosen people" and emphasizes Jesus's importance as a prophet, refuting his divinity and the concept of the Trinity. These distinctions arise from the Quran's understanding of itself as the culmination of divine revelation. However, it's important to note that the Quran avoids outright condemnation of Judaism or Christianity. As regards those Muslim fundamentalists who quote 9:29 as their proof text for an “eternal jihad” commanded by God against the Ahl Al-Kitab, it is remarkable with what ferocity they cling to any Quranic verses that deal with fighting and with what cavalierism they dismiss verses that speak positively of Jews and Christians (2:62; 2:111-112; 2:139; 3:113-115; 3:199; 5:44; 5:46-47; 5:69), as if they are able to determine with certainty which of God’s words in the Quran. (Dakake, p.33) The Quran repeatedly uses the terms "Christian" and "Jew" with respect, affirming the validity of their respective faiths (Q.2:62, 2:111-113, 2:120, 5:48, 5:69, 2:82, 22:17). Islam acknowledges its connection to Judaism and Christianity, all tracing their roots back to Abraham. However, the Quran presents itself as the final revelation from God, leading to some key points of difference. The concept of the People of the Book (Ahl al-Kitab) is rooted in the Quran's emphasis on engaging with other religions (e.g., Quran 3:64). This term literally translates to "People of the Scripture" and refers to both Jews and Christians, who share a belief in divinely revealed texts. The Quran approaches the People of the Book in two key ways: Firstly, the Quran affirms the validity of earlier scriptures, stating that it "confirms" what came before (Q.3:4-5, 5:46). This establishes a foundation for interfaith dialogue and understanding. Secondly, the Quran allows for positive relationships with the People of the Book. This includes permitting Muslim men to marry their women and consuming their food and religiously slaughtered animals (Q.5:5). These allowances demonstrate a spirit of tolerance and potential coexistence. Overall, the Quran's concept of the People of the Book lays the groundwork for peaceful interaction and dialogue between Muslims and those following Judaism and Christianity. The Quran frequently acknowledges and affirms the validity of preceding Jewish and Christian scriptures (Q.2:62, 2:83-87, 2:89, 2:91, 2:97), emphasizing the shared Abrahamic tradition and the core message of monotheism. The Quran demonstrates respect for both Jews and Christians. It offers protection and honor to Jews, even being the only non-Jewish scripture to do so (Q.2:40; 2:47; 10:93; 44:30-32). It acknowledges their right to follow their own scriptures for salvation (Q.2:62, 5:69). The Quran holds Jesus and Mary in high esteem, dedicating a whole chapter (Chapter 19) to Mary's story. Similar to Jews, Christians are offered a path to salvation through their own scriptures (Q.2:62, 5:69). The text clarifies that specific verses address extremist factions within Judaism and Christianity, not the entire religions (e.g., Q.3:28 and 5:51). The Quran acknowledges the shared Abrahamic tradition with Judaism and Christianity, respecting and affirming the validity of their scriptures (Q.2:62, 5:46-50). Muslims believe in Moses and Jesus as prophets of God. The Quran promotes tolerance and understanding towards the People of the Book (Jews and Christians) (e.g., Q.29:46, 5:72). Despite historical tensions, the Quran emphasizes commonalities in belief between these religions (Q. 3:64). Any person who believes in one God, engages in good deeds, and acknowledges the Day of Judgment is a Muslim. (Q.2:62) The concept of the people of the book has later been extrapolated to Zoroastrianism, Hinduism and Buddhism. For example, according to some Muslim scholars, the foundation of the concept of Buddha's prophethood finds some basis in Quranic verses that mention "unmentioned prophets" (Q.4:164, 40:78). Muslim scholars delve deeper, drawing connections between these verses and other Quranic terms like "Ṣabi’in," "Dhu al-Kifl," and "at-Tin," to potentially identify the Buddha. (Ramli, p.61). Bibliography: Asad, Muhammad, The Message of the Quran, Bristol: The Book Foundation, 2008 Berwick, Andrew, 2083-A European Declaration of Independence, London 2011 Casanova, Paulo, Muhammed and the end of the World: Critical study of Primitive Islam, translated by David Reid Ross 2016 Dakake, David, The myth of a militant Islam, in Joseph E. B. Lumbard (Ed), Islam, Fundamentalism, and the Betrayal of tradition, revised and expanded, Bloomington, Indiana: World Wisdom, 2009 El Fadl, Khaled Abou, The Place of Tolerance in Islam, Boston: Beacon, 2002, Galadari, Abdulla, Diversity in Heaven: Quranic Perspective Beyond Pluralism, The International Journal of Diversity in Organizations, Communities and Nations Volume 11, Issue 3, 2012 Geller, Pamela, Hate group deceives about Islamic Jew-hatred, WND June 15, 2014 Musaji, Sheila, Hilali-Khan Quran Translation, The American Muslim, October 10, 2012 Ramli, A.F., Awang, J. & Rahman, Z.A., ‘Buddhism according to Modern Muslim Exegetes’, International Journal of Islam in Asia 1(1), December 2020 Sells, A. Michael, "War as Worship, Worship as War," Religion and Culture Forum, December 2006 Sina, Ali, Understanding Muhammad and Muslims, A Freedom Bulwark Book, 2012 Spencer, Robert, The Myth of Islamic Tolerance, In, The Myth of Islamic Tolerance: How Islamic Law Treats Non-Muslims, Ed: Robert Spencer, New York: Prometheus Books, 2005 -------- V.A. Mohamad Ashrof is an independent Islamic humanist scholar from India who regularly publishes articles and papers on Islam and contemporary affairs. His recent books include "Al-Ghazali: An Enlightened Critique" available from Amazon through the link https://www.amazon.in/dp/B0D92XZQ96?&linkCode=sl1&tag=epublica0e-21&linkId=fbe81b6503a1f5b493edd55dbbc9aa47&language=en_IN&ref_=as_li_ss_tl & "Beyond the Rib: Reframing the Creation Story for Equality" available from Amazon through the link https://www.amazon.in/dp/B0D9W59R93?&linkCode=sl1&tag=epublica0e-21&linkId=ba37608b2b7bab52ab5aa7ca3c0bff4f&language=en_IN&ref_=as_li_ss_tl URL: https://www.newageislam.com/islam-tolerance/quranic-message-tolerance-islamic-supremacists-islamophobes/d/132775 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Complex Route to Gender Equality for Muslim Women in Divorce and Alimony Issues

By Grace Mubashir, New Age Islam 24 July 2024 The Challenges Faced by Muslim Women Navigating Divorce and Alimony Underscore Broader Societal Implications of Legal Interpretations and Cultural Practices. The Intersection of Personal Laws, Constitutional Guarantees of Equality, And Judicial Interpretations Play Crucial Roles in Shaping These Issues in India. Main Points: 1. The Shah Bano case in the 1980s brought significant attention to the plight of Muslim women seeking alimony post-divorce. 2. The courts have ruled that Muslim women can seek additional alimony under CrPC 125, reflecting a growing recognition of the need for comprehensive financial security measures post-divorce. 3. While legal advancements are crucial, societal attitudes and entrenched cultural norms continue to pose significant challenges. -------- Representative Photo ------ Historical Context and Legal Milestones The Shah Bano case in the 1980s brought significant attention to the plight of Muslim women seeking alimony post-divorce. Shah Bano Begum, after being divorced at 62 following a 42-year marriage, sought financial support from her husband. The Supreme Court initially ruled in her favour, advocating for alimony under Section 125 of the Code of Criminal Procedure (CrPC), which applies universally across religious denominations. However, the subsequent political backlash led to the enactment of the Muslim Women (Protection of Rights on Divorce) Act, 1986, effectively limiting Muslim women’s alimony rights to the iddah period. A five-judge bench headed by Chief Justice YV Chandrachud, father of today's Chief Justice DY Chandrachud, changed even the political history of India by Mohd. Ahmed Khan v. Judgment in the case of Shah Bano Begum (1985 SCR (3) 844). In 1978, his 62-year-old wife, Shah Bano, married her husband, Adv. A suit was filed for recovery of costs from Muhammad Ahmad Khan. They lived together for 43 years. The husband went all the way to the Supreme Court to establish the argument that he is entitled to receive expenses only during the Iddah period (three lunar months) as per Islamic Shariah as he is divorced. Rejecting all his arguments, the Supreme Court strictly held that Shah Banu Begum is entitled to costs under CrPC 125. Not only did it place secular law above religious law, but it was fair to ensure the protection of Muslim women in a secular country. Against that ruling, religious leaders organised Sharia protection rallies in all parts of the country. Religious leaders and religious politicians joined them and organised an agitation against the humanitarian decision to pay expenses to the woman who lived with them for 43 years. Prime Minister Shri Rajiv Gandhi surrendered to the fundamentalists of Islam. The Muslim Divorcee Protection Act 1986 was passed to override the Supreme Court ruling. Rajiv Gandhi's Law Minister Ashok Sen introduced the bill in the House that day. The Muslim unification of that time and the creation of laws that favoured religious fundamentalists led to the strengthening of Hindutva politics. They campaigned on a large scale against this "Muslim Appeasement Policy". Ram temple stone-laying and Ayodhya were burnt. The 1986 Act is an unjust law that was achieved by subjugating the political leadership by men standing united against Muslim women in independent India. Although the Act of 1986 had many other features, the way it came about was enough to determine the political future of India and history recorded that religious supremacy subjugated political leadership. The boost it gave to Hindutva politics was not insignificant. This legislative move was seen as a political strategy to appease the Muslim community while ostensibly adhering to Shariah law. Under Shariah, maintenance is provided only during the iddah, after which responsibility shifts to family heirs or the state Waqf Board. This framework, however, often leaves divorced women in prolonged legal battles for sustenance, ignoring their health, age, and living conditions. Recent Judicial Developments Recent court rulings, including the 2024 Supreme Court decision, reaffirm that Section 125 of the CrPC applies to all religious groups, highlighting the constitutional imperative for uniformity and non-discrimination. The judgment allows Muslim women to claim alimony beyond the Iddah period, challenging previous interpretations that restricted such claims to either Shariah or civil law provisions. This marks a significant shift towards aligning religious practices with constitutional values, ensuring equitable outcomes for all Indian citizens. In this case, the Supreme Court has reiterated that the judgment rendering the Shariat Application Act, 1937, inapplicable is fair. In 2010 and 2024, the Supreme Court issued the same verdict as in 1985. But to override the 1985 judgment, the government made a law in 1986 for male subjects. The Supreme Court has issued three important judgments in a way that undermines the essence of the 86 Act. But the fundamental change from 1985 to 2024 is that the religious clergy or religious politicians are not ready to question the justice of the Supreme Court. This shows that even when the religious priesthood takes anti-women positions, the Ummah rejects it. It is also hopeful that no organization like the Congress Party, which led the drafting of the law in 1986, or the Jamaat-e-Islami, Muslim League, Muslim Personal Law Board, etc., which supported it at that time, is taking a position against the 2024 ruling. The Issue of Mehr and Financial Security Mehr, or dower, is a traditional Islamic marriage provision meant to secure a woman's financial future. However, in India, the amount often remains meager, inadequate for long-term support post-divorce. This disparity complicates the debate over whether Shariah provisions suffice for modern financial realities. The courts have ruled that Muslim women can seek additional alimony under CrPC 125, reflecting a growing recognition of the need for comprehensive financial security measures post-divorce. Societal and Cultural Challenges While legal advancements are crucial, societal attitudes and entrenched cultural norms continue to pose significant challenges. Education and advocacy are essential to shift public perceptions and foster a more inclusive legal framework that respects and protects women's rights across all communities. Ensuring that men recognize and act on the financial dependence of homemakers is also vital for gender justice and economic empowerment. If the figures after the 1980s are revised, it can be seen that the rate of polygamy is coming down sharply, and it will be realized at the practical level that the Muslim community is a society that is turning its back on the right of polygamy. But the political leadership is taking the approach of supporting the Muslim clergy to insist on a right that is completely useless. According to Section 494 of the Indian Penal Code, only one marriage is allowed to a person. This section is meant to punish a person who has married more than once. Section 82 of the Indian Penal Code, which came into force on July 1, is similar. Conclusion The journey toward gender equality for Muslim women in matters of divorce and alimony is fraught with complexities rooted in legal interpretations, cultural traditions, and political considerations. As legal precedents evolve, so too must societal attitudes and legislative frameworks to foster a more just and inclusive society for all Indians. The judiciary's role in upholding these principles is paramount in ensuring that every woman can assert her rights with dignity and equality under the law. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-women-feminism/gender-equality-muslim-divorce-alimony/d/132774 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism